• The Collection
  • The Kangyur
  • Discourses
  • Perfection of Wisdom

This rendering does not include the entire published text

The full text is available to download as pdf at:
https://read.84000.co/data/toh10_84000-the-perfection-of-wisdom-in-eighteen-thousand-lines.pdf

ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 19: Surpassing

Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་བརྒྱད་སྟོང་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Perfection of Wisdom in Eighteen Thousand Lines”
Āryāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­nāma­mahāyāna­sūtra
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Toh 10

Degé Kangyur, vol. 29 (shes phyin, ka), folios 1.a–300.a; vol. 30 (shes phyin, kha), folios 1.a–304.a; vol. 31 (shes phyin, ga), folios 1.a–206.a

Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022
Current version v 1.0.13 (2022)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
+ 2 sections- 2 sections
· The Translator’s Acknowledgments
· Acknowledgment of Sponsors
i. Introduction
+ 5 sections- 5 sections
· About the Perfection of Wisdom Manuscripts
· The Title: Eighteen Thousand
· The Structure of the Eighteen Thousand
+ 5 sections- 5 sections
· I. Introduction
· II. Brief Exegesis
· III. Intermediate Exegesis
· IV. Detailed Exegesis
· V. Summaries
· What Does the Eighteen Thousand Say?
· SUMMARY OF THE CHAPTERS
+ 62 sections- 62 sections
· Chapter 1
· Chapter 2
· Chapters 3–5
· Chapter 6
· Chapter 7
· Chapter 8
· Chapter 9
· Chapter 10
· Chapters 11–13
· Chapter 14
· Chapters 15–16
· Chapter 17
· Chapter 18
· Chapter 19
· Chapter 20
· Chapter 21
· Chapters 22–24
· Chapter 25
· Chapters 26–30
· Chapters 31–32
· Chapter 33
· Chapter 34
· Chapter 35
· Chapter 36
· Chapter 37
· Chapters 38–39
· Chapters 40–41
· Chapter 42
· Chapter 43
· Chapter 44
· Chapter 45
· Chapter 46
· Chapter 47
· Chapter 48
· Chapters 49–50
· Chapter 51
· Chapter 52
· Chapter 53
· Chapter 54
· Chapter 55
· Chapter 56
· Chapter 57
· Chapter 58
· Chapter 59
· Chapter 60
· Chapters 61–62
· Chapter 63
· Chapters 64–72
· Chapter 73
· Chapter 74
· Chapter 75
· Chapter 76
· Chapter 77
· Chapter 78
· Chapter 79
· Chapter 80
· Chapter 81
· Chapter 82
· Chapter 83
· Chapter 84
· Chapters 85–86
· Chapter 87
tr. The Translation
+ 87 chapters- 87 chapters
1. Chapter 1: Introduction
2. Chapter 2: Production of the Thought
3. Chapter 3: Designation
4. Chapter 4: Equal to the Unequaled
5. Chapter 5: Tongue
6. Chapter 6: Subhūti
7. Chapter 7: Entry into Flawlessness
8. Chapter 8: The Religious Mendicant Śreṇika
9. Chapter 9: Causal Signs
10. Chapter 10: Illusion-Like
11. Chapter 11: Embarrassment
12. Chapter 12: Elimination of Views
13. Chapter 13: The Six Perfections
14. Chapter 14: Neither Bound nor Freed
15. Chapter 15: Meditative Stabilization
16. Chapter 16: Dhāraṇī Gateway
17. Chapter 17: Level Purification
18. Chapter 18: The Exposition of Going Forth in the Great Vehicle
19. Chapter 19: Surpassing
20. Chapter 20: Not Two
21. Chapter 21: Subhūti
22. Chapter 22: Śatakratu
23. Chapter 23: Hard to Understand
24. Chapter 24: Unlimited
25. Chapter 25: Second Śatakratu
26. Chapter 26: Getting Hold
27. Chapter 27: Reliquary
28. Chapter 28: Declaration of the Good Qualities of the Thought of Awakening
29. Chapter 29: Different Tīrthika Religious Mendicants
30. Chapter 30: The Benefits of Taking Up and Adoration
31. Chapter 31: Physical Remains
32. Chapter 32: The Superiority of Merit
33. Chapter 33: Dedication
34. Chapter 34: Perfect Praise of the Quality of Accomplishment
35. Chapter 35: Hells
36. Chapter 36: Teaching the Purity of All Dharmas
37. Chapter 37: Nobody
38. Chapter 38: Cannot Be Apprehended
39. Chapter 39: The Northern Region
40. Chapter 40: The Work of Māra
41. Chapter 41: Not Complete Because of Māra
42. Chapter 42: Revealing the World
43. Chapter 43: Inconceivable
44. Chapter 44: Made Up
45. Chapter 45: A Boat
46. Chapter 46: Teaching the Intrinsic Nature of All Dharmas
47. Chapter 47: Taming Greed
48. Chapter 48: A Presentation of the Bodhisattvas’ Training
49. Chapter 49: Irreversibility
50. Chapter 50: Teaching the Signs of Irreversibility
51. Chapter 51: Skillful Means
52. Chapter 52: Completion of Means
53. Chapter 53: The Prophecy about Gaṅgadevī
54. Chapter 54: Teaching the Cultivation of Skillful Means
55. Chapter 55: Teaching the Stopping of Thought Construction
56. Chapter 56: Equal Training
57. Chapter 57: Practice
58. Chapter 58: Exposition of the Absence of Thought Construction
59. Chapter 59: Nonattachment
60. Chapter 60: Entrusting
61. Chapter 61: Inexhaustible
62. Chapter 62: Leaping Above Absorption
63. Chapter 63: Many Inquiries About the Two Dharmas
64. Chapter 64: Perfectly Displayed
65. Chapter 65: Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
66. Chapter 66: A Demonstration of Skillful Means
67. Chapter 67: Morality
68. Chapter 68: Growing and Flourishing
69. Chapter 69: An Explanation of Meditation on the Path
70. Chapter 70: An Explanation of Serial Action, Training, and Practice
71. Chapter 71: The True Nature of Dharmas That Cannot Be Apprehended
72. Chapter 72: Teaching the Absence of Marks
73. Chapter 73: Exposition of the Major Marks and Minor Signs and the Completion of Letters
74. Chapter 74: Exposition of the Sameness of Dharmas
75. Chapter 75: Exposition of Noncomplication
76. Chapter 76: The Armor for Bringing Beings to Maturity
77. Chapter 77: Teaching the Purification of a Buddhafield
78. Chapter 78: Teaching the Skillful Means for the Purification of a Buddhafield
79. Chapter 79: Teaching the Nonexistence of an Intrinsic Nature
80. Chapter 80: Teaching That There is No Defilement or Purification
81. Chapter 81: Yogic Practice of the Ultimate
82. Chapter 82: The Unchanging True Nature of Dharmas
83. Chapter 83: Categorization of a Bodhisattva’s Training
84. Chapter 84: Collection
85. Chapter 85: Sadāprarudita
86. Chapter 86: Dharmodgata
87. Chapter 87: Entrusting
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Sources
· Secondary References
+ 1 section- 1 section
· Sūtras
+ 1 section- 1 section
· Indic Commentaries
+ 1 section- 1 section
· Indigenous Tibetan Works
+ 1 section- 1 section
· Secondary Literature
g. Glossary

s.

Summary

s.­1

The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.

s.­2

The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.


ac.

Acknowledgements

ac.­1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

ac.­2

This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.

Around me everything I see would be part of a perfect road if I had better driving skills.
Where I was born, where everything is made of concrete, it too is a perfect place.
Everyone I have been with, everyone who is near me now, and even those I have forgotten‍—there is no one who has not helped me.
So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.

Acknowledgment of Sponsors

ac.­3

We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.


i.

Introduction

i.­1

In the introduction to his translation of The Transcendent Perfection of Wisdom in Ten Thousand Lines,1 Gyurme Dorje has given a clear account of the Tibetan tradition’s explanation (1) of the origin of the Perfection of Wisdom in the words of the Buddha on Gṛdhrakūṭa Hill in Rājagṛha some 2,500 years ago, (2) of the way the Perfection of Wisdom became extant in our world through the efforts of Nāgārjuna, and (3) of the Perfection of Wisdom’s place in the vast corpus of the Buddha’s words as “the middle turning of the wheel of the Dharma.” He has also given a brief account of the conclusions arrived at by the Western research tradition, which suggest that the Perfection of Wisdom may have originated in the south of the Indian subcontinent, perhaps the Andhra region, but more likely first began circulating in the far northwest of the Indian subcontinent. A prophecy in the text translated into English here provides some support for this conclusion. In chapter 39 the Buddha says to Śāriputra, “with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region,” and “from the country Vartani [the east] this deep perfection of wisdom will circulate into the northern region.” A comparison of early fragments of a Perfection of Wisdom in the Gāndhārī language, written in Kharoṣṭhī script and dated ca. 75 ᴄᴇ, with an early translation of a Perfection of Wisdom text into Chinese by Lokakṣema in the middle of the second century ᴄᴇ has led the Western research tradition to the tentative conclusion that the Perfection of Wisdom first circulated in written form in the northwest of the Indian subcontinent some 2,000 years ago.

About the Perfection of Wisdom Manuscripts

The Title: Eighteen Thousand

The Structure of the Eighteen Thousand

I. Introduction

II. Brief Exegesis

III. Intermediate Exegesis

IV. Detailed Exegesis

V. Summaries

What Does the Eighteen Thousand Say?

SUMMARY OF THE CHAPTERS

Chapter 1

Chapter 2

Chapters 3–5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapters 11–13

Chapter 14

Chapters 15–16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapters 22–24

Chapter 25

Chapters 26–30

Chapters 31–32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapters 38–39

Chapters 40–41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapters 49–50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60

Chapters 61–62

Chapter 63

Chapters 64–72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Chapter 82

Chapter 83

Chapter 84

Chapters 85–86

Chapter 87


The Translation
The Noble Mahāyāna Sūtra
The Perfection of Wisdom in Eighteen Thousand Lines

1.

Chapter 1: Introduction

[V29] [F.1.b] [B1]


1.­1

We prostrate to all the buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering14 five thousand monks, all worthy ones with the exception of one single person‍—that is, venerable Ānanda‍—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect15 control of their whole mind; [F.2.a] with nuns numbering five hundred‍—Yaśodharā, Mahāprajāpatī, and so on‍—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, [F.2.b] with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration. That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha,16 Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamāna­matin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Su­vikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī Kumārabhūta, Māra­bala­pramardin, Vajramatin, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.

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2.

Chapter 2: Production of the Thought

2.­1

When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

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2.­2

The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, [F.11.b] should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

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3.

Chapter 3: Designation

3.­1

Then [F.23.a] venerable Śāriputra inquired of the Lord, “Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

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3.­2

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’44 They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either. And why? Because, Śāriputra, the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness. A bodhisattva is also empty of the intrinsic nature of a bodhisattva, but a bodhisattva is not empty because of emptiness. Awakening, too, is empty of the intrinsic nature of awakening, but awakening is not empty because of emptiness. The perfection of wisdom, too, is empty of the intrinsic nature of the perfection of wisdom, but the perfection of wisdom is not empty because of emptiness. Form, too, is empty of the intrinsic nature of form, but form is not empty because of emptiness. [F.23.b] And feeling . . . perception . . . volitional factors . . . and consciousness is45 also empty of the intrinsic nature of consciousness, but consciousness is not empty because of emptiness. And why? Because the emptiness of the name bodhisattva is not the name bodhisattva, and there is no name bodhisattva apart from emptiness, because the name bodhisattva itself is emptiness and emptiness is the name bodhisattva as well. The emptiness of the bodhisattva is not the bodhisattva and there is no bodhisattva apart from emptiness, because the bodhisattva is emptiness and emptiness is the bodhisattva as well. The emptiness of the perfection of wisdom is not the perfection of wisdom and there is no perfection of wisdom apart from emptiness, because the perfection of wisdom itself is emptiness and emptiness is the perfection of wisdom as well. The emptiness of form is not form and there is no form apart from emptiness, because form itself is emptiness and emptiness is form as well. And the emptiness of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness, and there is no consciousness apart from emptiness because consciousness itself is emptiness and emptiness is consciousness as well. And why? Because this‍—namely, bodhisattva‍—is just a name; because these‍—namely, the name bodhisattva, awakening, [F.24.a] the perfection of wisdom, form, feeling, perception, volitional factors, and consciousness‍—are just names; and because this‍—namely, emptiness‍—is just a name. Why? Because where there is no intrinsic nature there is no production, stopping,46 decrease, increase, defilement, or purification. And why? Because form is like an illusion, feeling is like an illusion, perception is like an illusion, volitional factors are like an illusion, and consciousness is like an illusion. And an illusion is just a name that does not reside somewhere, does not reside in a particular place, so the sight of an illusion is mistaken and does not exist and is devoid of an intrinsic nature. Bodhisattva great beings practicing the perfection of wisdom like that do not see production, do not see stopping, do not see standing, do not see decrease, do not see increase, do not see defilement, and do not see purification in any dharma at all. They do not see ‘awakening,’ and they do not see a ‘bodhisattva’ anywhere. And why? Because names are made up. In the case of each of these different dharmas they are imagined,47 unreal, names plucked out of thin air working subsequently as conventional labels, and just as they are subsequently conventionally labeled, so too are they settled down on as real. Bodhisattva [F.24.b] great beings practicing the perfection of wisdom do not see any of those names as inherently existing, and because they do not see them, they do not settle down on them as real.

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4.

Chapter 4: Equal to the Unequaled

4.­1

Then venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Subhūti, venerable Pūrṇa Maitrāyaṇī­putra, and venerable Mahākāśyapa, as well as other monks, nuns, laymen, and laywomen celebrated for the state of their clairvoyance, and very many bodhisattva great beings said to the Lord, “This, Lord‍—that is, the perfection of wisdom‍—is the great perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the vast perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the highest perfection of bodhisattva great beings. It is the special perfection, it is the best perfection, it is the superb perfection, it is the sublime [F.54.b] perfection, it is the unsurpassed perfection, it is the unrivaled perfection, it is the unequaled perfection, it is the perfection equal to the unequaled, it is the calm and gentle perfection, it is the matchless perfection, it is the perfection for which no example does justice, it is the space-like perfection, it is the perfection of the emptiness of particular defining marks, it is the perfection endowed with all good qualities. This, Lord‍—that is, the perfection of wisdom‍—is the uncrushable perfection of bodhisattva great beings.


5.

Chapter 5: Tongue

5.­1

Then at that time the Lord extended his tongue and with it covered the great billionfold world system. Then from his tongue light beams of many colors, various colors, issued forth. Having issued forth, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the east. Similarly, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above.


6.

Chapter 6: Subhūti

6.­1

The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

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6.­2

Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”

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7.

Chapter 7: Entry into Flawlessness

7.­1

Venerable Subhūti then said to the Lord, “Lord, bodhisattva great beings who want to comprehend131 form should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend feeling, perception, volitional factors, and consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eyes should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend ears, nose, tongue, body, and thinking mind should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend a form should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend a sound, a smell, a taste, a feeling, and a dharma should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend up to thinking-mind consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye contact up to who want to comprehend thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the feeling that arises from the condition of eye contact, up to [F.69.b] who want to comprehend the feeling that arises from the condition of thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend ignorance should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death should train in the perfection of wisdom.

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8.

Chapter 8: The Religious Mendicant Śreṇika

8.­1

Then venerable Subhūti said to the Lord, “Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom? Lord, given that I do not find, do not apprehend, and do not see any real basis, this really is something I might be uneasy about‍—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma? Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.

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9.

Chapter 9: Causal Signs

9.­1

Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means [F.87.b] practice form166 they practice a causal sign; they do not practice the perfection of wisdom. If they practice feeling, perception, volitional factors, or consciousness they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is ‘happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘form is self’ or ‘no self’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is self’ or ‘no self’ they practice a causal sign. If they practice ‘form is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘form is isolated’ or ‘not isolated’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or ‘not isolated’ they practice a causal sign; they do not practice the perfection of wisdom.

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10.

Chapter 10: Illusion-Like

10.­1

Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, [F.97.a] up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’‍—what, Lord, should be said to that questioner?”

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11.

Chapter 11: Embarrassment

11.­1

Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”201

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The Lord [F.110.b] replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.

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12.

Chapter 12: Elimination of Views

12.­1

Then venerable Śāriputra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be ‘great beings.’ ”

12.­2

“Śāriputra,” replied the Lord, “be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings.”

12.­3

Śāriputra then explained, “Lord, they reveal the Dharma to beings to eliminate the view of a self and, similarly, the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees. And by way of not apprehending anything they reveal the Dharma to beings to eliminate the view of annihilation, the view of permanence, the view of existence, and the view [F.119.b] of nonexistence; the view of aggregates, the view of constituents, the view of sense fields, the view of isolation, and the view of dependent origination; and the view of the perfections, the view of the dharmas on the side of awakening, the view of the powers and fearlessnesses, the view of the distinct attributes of a buddha, the view of bringing beings to maturity, the view of the purification of a buddhafield, the view of awakening, the view of the Buddha, the view of the Dharma, the view of the Saṅgha, the view of turning the wheel of the Dharma, and the view of complete nirvāṇa. It is in this sense bodhisattvas are said to be great beings.”

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13.

Chapter 13: The Six Perfections

13.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”

“Pūrṇa, be confident in your readiness to speak,” replied the Lord.

13.­2

Pūrṇa then said, “Lord, those beings are armed with great armor, [F.122.a] those beings have set out in a Great Vehicle, and those beings have mounted on a Great Vehicle. It is in this sense, Lord, that bodhisattvas are said to be great beings.”

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14.

Chapter 14: Neither Bound nor Freed

14.­1

Then venerable Subhūti inquired of the Lord, “Lord, you say ‘armed with great armor’ again and again. Lord, to what extent are bodhisattva great beings armed with great armor?”

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The Lord said, “Subhūti, here bodhisattva great beings, having become armed with great armor‍—that is, armed with perfection of giving armor, and armed with perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom armor; armed with applications of mindfulness armor, and armed with right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path armor; armed with inner emptiness armor, up to armed with emptiness that is the nonexistence of an intrinsic nature armor; and armed with powers armor, armed with fearlessnesses armor, armed with detailed and thorough knowledges armor, and armed with distinct attributes of a buddha armor‍—and having become armed with the armor of the knowledge of all aspects and the body of a buddha, they pervade world systems in the great billionfold world system with light and shake the earth. Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas [F.132.b] say, ‘I bow to you, tathāgata, worthy one, perfectly complete Buddha!’ proclaiming the name out loud, and then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness. They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and can be pleased they take birth in those world systems, reborn as gods and humans.


15.

Chapter 15: Meditative Stabilization

15.­1

Then venerable Subhūti inquired of the Lord, “Lord, what is the Great Vehicle of bodhisattva great beings? Lord, to just what extent should bodhisattva great beings be known to have set out in the Great Vehicle?248 Where249 will the Great Vehicle have set out? Where will the Great Vehicle stand?250 Who will go forth in the Great Vehicle?”

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Subhūti having said asked this, the Lord said to him, “Subhūti, in regard to what you have asked‍—‘Lord, what is the Great Vehicle of bodhisattva great beings?‍—Subhūti, the Great Vehicle of bodhisattva great beings is this: the six perfections. And what are the six? They are the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, [F.142.b] perfection of concentration, and perfection of wisdom.


16.

Chapter 16: Dhāraṇī Gateway

16.­1

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

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16.­2

“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body [F.155.b] the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.

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17.

Chapter 17: Level Purification

17.­1

“Subhūti, in regard to what you have asked‍—‘How have bodhisattva great beings come to set out in the Great Vehicle?’‍—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,302 do not direct their thoughts toward them, they still do the purification303 for a level, and they do not view those levels.

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18.

Chapter 18: The Exposition of Going Forth in the Great Vehicle

18.­1

“Subhūti, in regard to what you have asked‍—‘From where321 will the Great Vehicle go forth?’‍—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas‍—the Great Vehicle and the knowledge of all aspects‍—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. [F.180.b] Subhūti, someone who would assert that dharmas without marks go forth322 might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”

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19.

Chapter 19: Surpassing

19.­1

Then venerable Subhūti said to the Lord, “Lord, you say this‍—‘Great Vehicle’‍—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?329

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19.­2

“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room330 for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.

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19.­3

“To illustrate, Lord, just as you cannot apprehend space coming, cannot apprehend it going, and cannot apprehend it remaining, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.

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19.­4

“To illustrate, Lord, just as, because of the equality of the three time periods, you cannot apprehend space’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle, similarly, Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This, Lord‍—that is, the Great Vehicle‍—is a vehicle equally of the three time periods. [F.191.a] That is why ‘Great Vehicle’ is said again and again.”

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19.­5

“Exactly so, Subhūti, exactly so!” the Lord replied. “The bodhisattva great beings’ Great Vehicle is this, namely, the six perfections‍—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. That is called the bodhisattva great beings’ Great Vehicle.

19.­6

“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: all the dhāraṇī gateways, all the meditative stabilization gateways from the śūraṅgama meditative stabilization up to the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization. That is called the bodhisattva great beings’ Great Vehicle.

19.­7

“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. That is called the bodhisattva great beings’ Great Vehicle.

19.­8

“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path, as well as the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. That is called the bodhisattva great beings’ Great Vehicle.

19.­9

“Furthermore, Subhūti, where you have said, ‘This Great Vehicle [F.191.b] surpasses the world with its gods, humans, and asuras and goes forth,’ what is ‘the world with its gods, humans, and asuras,’ namely, the desire realm, form realm, and formless realm?

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“Here, Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the desire realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

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19.­11

“Subhūti, if the form realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by being unchangeable, and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the form realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle [F.192.a] surpasses the world with its gods, humans, and asuras and goes forth.

19.­12

“Subhūti, if the formless realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the formless realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­13

“Subhūti, if form were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because form is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­14

“Similarly, Subhūti, if feeling, perception, volitional factors, [F.192.b] and consciousness were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . consciousness is all a construction, a creation, a narrative,, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­15

“Subhūti, connect this in the same way with if the eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; the eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; and the feeling that arises from eye contact, and the feeling that arises from ear, nose, tongue, body, and thinking-mind contact were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the feeling that arises from thinking-mind contact [F.193.a] is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­16

“Subhūti, if the earth, water, fire, wind, space, and consciousness elements, as well as ignorance, volitional factors, consciousness, name and form, six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing , and not nonexistent‍—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . old age and death is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­17

“Subhūti, if suchness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because suchness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras [F.193.b] and goes forth.

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19.­18

“Subhūti, if unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­19

“Subhūti, if the perfection of giving were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the perfection of giving is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­20

“Similarly, Subhūti, if the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the perfection of wisdom is nonexistent, [F.194.a] not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­21

“Subhūti, if inner emptiness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because inner emptiness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­22

“Similarly, Subhūti, if . . . up to the emptiness that is the nonexistence of an intrinsic nature were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­23

“Subhūti, if the four applications of mindfulness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the four applications of mindfulness are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­24

“Subhūti, if the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path were to be existent, not nonexistent, this Great Vehicle would not surpass [F.194.b] the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the path is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­25

“Subhūti, if the immeasurables, concentrations, and formless absorptions were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the immeasurables, concentrations, and formless absorptions are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­26

“Subhūti, if the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the eighteen distinct attributes of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­27

“Subhūti, if the dharmas of the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Gotra level are nonexistent, not existent, that this Great Vehicle surpasses the world [F.195.a] with its gods, humans, and asuras and goes forth.

19.­28

“Subhūti, if the dharmas of the Aṣṭamaka level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Aṣṭamaka level are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­29

“Similarly, if the dharmas of a stream enterer, the dharmas of a once-returner, the dharmas of a non-returner, the dharmas of a worthy one, the dharmas of a pratyekabuddha, the dharmas of a bodhisattva, and, Subhūti, if the dharmas of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the dharmas of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­30

“Subhūti, if the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the Gotra level is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­31

“Similarly, if the Aṣṭamaka level, the stream enterer, the once-returner, the non-returner, the worthy one, the pratyekabuddha, [F.195.b] the bodhisattva, and, Subhūti, the buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the buddha is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­32

“Subhūti, if the world with its gods, humans, and asuras were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the world with its gods, humans, and asuras is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­33

“Subhūti, if the bodhisattva great beings’ productions of the thought of awakening, starting from the first production of the thought, up to the site of awakening were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ productions of the thought, starting from the first production of the thought, up to the site of awakening are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­34

“Subhūti, if the bodhisattva great beings’ vajra-like knowledge [F.196.a] were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

19.­35

“Subhūti, if the bodhisattva great beings’ vajra-like knowledge were to be existent, not nonexistent, bodhisattva great beings in this Great Vehicle would not, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that bodhisattva great beings, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth.

19.­36

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great individual were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory would not surpass the world with its gods, humans, and asuras, and would not beautify it, [F.196.b] illuminate it, light it up, and irradiate it. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great person are nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory surpass the world with its gods, humans, and asuras, and beautify it, illuminate it, light it up, and irradiate it.

19.­37

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s light were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light would not illuminate and pervade as many world systems as there are sand particles in the Gaṅgā River. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s light is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light illuminates and pervades as many world systems as there are sand particles in the Gaṅgā River.

19.­38

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s speech would not be heard in infinite, countless world systems in the ten directions. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s speech is heard [F.197.a] in infinite, countless world systems in the ten directions.

T3808
19.­39

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha could not turn the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma is nonexistent, not existent, that a tathāgata, worthy one, perfect complete buddha turns the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.

19.­40

“Subhūti, if beings were to be existent, not nonexistent, those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma would not enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Subhūti, it is because beings are nonexistent, not existent, that those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma enter, have entered, and will enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. [B15]

19.­41

“Subhūti, you said, ‘The Great Vehicle is equal to space.’331 It is exactly so, Subhūti, it is exactly so! [F.197.b] Subhūti, that vehicle is equal to space. To illustrate, an eastern direction of space does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known, and similarly, Subhūti, an eastern direction of the Great Vehicle also does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known. Therefore, it is said ‘that vehicle is equal to space.’

T3808
19.­42

“To illustrate, Subhūti, space is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Similarly, Subhūti, the Great Vehicle also is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Therefore, it is said ‘that vehicle is equal to space.’

19.­43

“To illustrate further, Subhūti, space is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Similarly, Subhūti, the Great Vehicle also is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Therefore, it is said ‘that vehicle is equal to space.’

19.­44

“To illustrate further, Subhūti, space is not past, is not future, and is not present. Similarly, Subhūti, the Great Vehicle also is not past, is not future, and is not present. Therefore, it is said ‘that vehicle is equal to space.’

19.­45

“To illustrate further, Subhūti, space does not decrease, does not increase, and is not reduced. Similarly, Subhūti, the Great Vehicle also does not decrease, does not increase, and is not reduced. Therefore [F.198.a] it is said ‘that vehicle is equal to space.’

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19.­46

“To illustrate further, Subhūti, space has no defilement and has no purification. Similarly, Subhūti, the Great Vehicle also has no defilement and has no purification. Therefore, it is said ‘that vehicle is equal to space.’

19.­47

“To illustrate further, Subhūti, space is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Similarly, Subhūti, the Great Vehicle also is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Therefore, it is said ‘that vehicle is equal to space.’

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19.­48

“To illustrate further, Subhūti, space is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Similarly, Subhūti, the Great Vehicle also is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Therefore, it is said ‘that vehicle is equal to space.’

19.­49

“To illustrate further, Subhūti, space is not seen, not heard, not remembered, and not discerned. Similarly, Subhūti, the Great Vehicle also is not seen, not heard, not remembered, and not discerned. Therefore, it is said ‘that vehicle is equal to space.’

19.­50

“To illustrate further, Subhūti, space is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Similarly, Subhūti, the Great Vehicle also is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Therefore, [F.198.b] it is said ‘that vehicle is equal to space.’

T3808
T3808
T3808
19.­51

“To illustrate further, Subhūti, space is not a maturation and is not subject to maturation. Similarly, Subhūti, the Great Vehicle also is not a maturation and is not subject to maturation. Therefore, it is said ‘that vehicle is equal to space.’

T3808
T3808
19.­52

“To illustrate further, Subhūti, space is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Similarly, Subhūti, the Great Vehicle also is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Therefore, it is said ‘that vehicle is equal to space.’

19.­53

“To illustrate further, Subhūti, space is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Similarly, Subhūti, the Great Vehicle also is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Therefore, it is said ‘that vehicle is equal to space.’

19.­54

“To illustrate further, Subhūti, there is no first production of the thought of awakening in space, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. Similarly, Subhūti, there is no first production of the thought in the Great Vehicle, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. [F.199.a] Therefore, it is said ‘that vehicle is equal to space.’

19.­55

“To illustrate further, Subhūti, there is no Śuklavipaśyanā level in space, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Similarly, Subhūti, there is no Śuklavipaśyanā level in the Great Vehicle, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Therefore, it is said ‘that vehicle is equal to space.’

19.­56

“To illustrate further, Subhūti, there is no result of stream enterer in space, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Similarly, Subhūti, there is no result of stream enterer in the Great Vehicle, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Therefore, it is said ‘that vehicle is equal to space.’

19.­57

“To illustrate further, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in space. Similarly, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in the Great Vehicle. Therefore, it is said ‘that vehicle is equal to space.’

19.­58

“To illustrate further, Subhūti, space does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Similarly, Subhūti, the Great Vehicle [F.199.b] also does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Therefore, it is said ‘that vehicle is equal to space.’

19.­59

“To illustrate further, Subhūti, space is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Similarly, Subhūti, the Great Vehicle also is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Therefore, it is said ‘that vehicle is equal to space.’

19.­60

“To illustrate further, Subhūti, space is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Similarly, Subhūti, the Great Vehicle also is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Therefore, it is said ‘that vehicle is equal to space.’

19.­61

“To illustrate further, Subhūti, space is not isolated, is not not isolated, is not light, and is not dark. Similarly, Subhūti, the Great Vehicle also is not isolated, is not not isolated, is not light, and is not dark. Therefore, it is said ‘that vehicle is equal to space.’

19.­62

“To illustrate further, Subhūti, space is not found and is not apprehended.332 Similarly, Subhūti, the Great Vehicle also is not found and is not apprehended. Therefore, it is said ‘that vehicle is equal to space.’

T3808
T3808
19.­63

“To illustrate further, Subhūti, space is not discourse and is not not discourse. [F.200.a] Similarly, Subhūti, the Great Vehicle also is not discourse and is not not discourse. Therefore, it is said ‘that vehicle is equal to space.’

T3808
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19.­64

“Subhūti, where you said, ‘For example, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure, and that is why it is called a “Great Vehicle,” ’333 it is exactly so, Subhūti, it is exactly so! Subhūti, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Subhūti, has room for infinite, countless beings beyond measure. And why? You should know, Subhūti, that because a being is not existent, space is not existent,334 and you should know that because space is not existent, the Great Vehicle is not existent. It is because of that, Subhūti, that the Great Vehicle, therefore, has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle [F.200.b] all cannot be apprehended.

T3808
T3808
19.­65

“Furthermore, Subhūti, you should know that space is infinite because beings are infinite, and you should know that the Great Vehicle is infinite because spaces is infinite. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle all cannot be apprehended.

19.­66

“Furthermore, Subhūti, you should know that space is not something that can be counted because beings are not something that can be counted, and you should know that the Great Vehicle is not something that can be counted because space is not something that can be counted. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the countless, space, and a Great Vehicle all cannot be apprehended.

19.­67

“Furthermore, Subhūti, you should know that space is beyond measure because beings are beyond measure, and you should know that the Great Vehicle is beyond measure because space is beyond measure. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, that which is beyond measure, space, and a Great Vehicle all cannot be apprehended.

19.­68

“Furthermore, Subhūti, you should know that the dharma-constituent is nonexistent because beings are nonexistent.335 You should know that space is nonexistent because the dharma-constituent is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent, and you should know that that which is beyond measure is nonexistent because the countless is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the dharma-constituent, spaces, the Great Vehicle, [F.201.a] the infinite, the countless, and that which is beyond measure all cannot be apprehended.

T3808
19.­69

“Furthermore, Subhūti, you should know that suchness is nonexistent because beings are nonexistent. You should know that space is nonexistent because suchness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent. You should know that that which is beyond measure is nonexistent because the countless is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, suchness, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, and all dharmas all cannot be apprehended.

T3808
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19.­70

“Furthermore, Subhūti, you should know that a sentient being is nonexistent because a self is nonexistent. You should know that a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees is nonexistent because a sentient being is nonexistent. You should know that the very limit of reality is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that space is nonexistent because the very limit of reality is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure [F.201.b] are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to one who knows and one who sees, the very limit of reality, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, up to all dharmas all cannot be apprehended.

T3808
T3808
19.­71

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the inconceivable element is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that space is nonexistent because the inconceivable element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
19.­72

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that form is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that feeling, perception, volitional factors, and consciousness are nonexistent because form is nonexistent. You should know that space is nonexistent because . . . consciousness is nonexistent. [F.202.a] You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
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19.­73

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the eyes are nonexistent because . . . one who knows and one who sees is nonexistent. You should know that the ears, nose, tongue, body, and thinking mind are nonexistent because form is nonexistent. You should know that space is nonexistent because the thinking mind is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.336

19.­74

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the perfection of giving is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that the perfection of morality, perfection of patience, perfection of perseverance, perfection [F.202.b] of concentration, and perfection of wisdom are nonexistent because the perfection of giving is nonexistent. You should know that space is nonexistent because . . . the perfection of wisdom is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
19.­75

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that inner emptiness is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that . . . up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent because inner emptiness is nonexistent. You should know that space is nonexistent because the emptiness that is the nonexistence of an intrinsic nature is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
19.­76

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the applications of mindfulness are nonexistent because . . . one who knows and one who sees is nonexistent. [F.203.a] You should know that the right efforts are nonexistent because the applications of mindfulness are nonexistent. You should know that the legs of miraculous power are nonexistent because the right efforts are nonexistent. You should know that the faculties are nonexistent because the legs of miraculous power are nonexistent. You should know that the powers are nonexistent because the faculties are nonexistent. You should know that the seven limbs of awakening are nonexistent because the powers are nonexistent. You should know that the eightfold noble path is nonexistent because the seven limbs of awakening are nonexistent. You should know that the ten powers are nonexistent because the eightfold noble path is nonexistent. You should know that the four fearlessnesses are nonexistent because the ten powers are nonexistent. You should know that the four detailed and thorough knowledges are nonexistent because the four fearlessnesses are nonexistent. You should know that the eighteen distinct attributes of a buddha are nonexistent because the four detailed and thorough knowledges are nonexistent. You should know that space is nonexistent because the eighteen distinct attributes of a buddha are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
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19.­77

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the dharmas of the Gotra level are nonexistent because . . . one who knows and one who sees is nonexistent. You should know that the dharmas of the Aṣṭamaka level, the dharmas of the Darśana level, the dharmas of the Tanū level, the dharmas of the Vītarāga level, and the dharmas of the Kṛtāvin level are nonexistent because the dharmas of the Gotra level [F.203.b] are nonexistent. You should know that space is nonexistent because the dharmas of the Kṛtāvin level are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
T3808
19.­78

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a stream enterer is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that a once-returner is nonexistent because a stream enterer is nonexistent. You should know that a non-returner is nonexistent because a once-returner is nonexistent. You should know that a worthy one is nonexistent because a non-returner is nonexistent. You should know that because a worthy one is nonexistent, space, the Great Vehicle, the infinite, the countless, and that which is beyond measure, up to all dharmas are nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
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19.­79

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a buddha337 is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that a bodhisattva is nonexistent because a buddha is nonexistent. You [F.204.a] should know that space is nonexistent because a bodhisattva is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
19.­80

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a Śrāvaka Vehicle is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that a pratyekabuddha vehicle is nonexistent because a śrāvaka vehicle is nonexistent. You should know that a buddha vehicle is nonexistent because a pratyekabuddha vehicle is nonexistent. You should know that a knowledge of all aspects is nonexistent because a buddha vehicle is nonexistent. You should know that space is nonexistent because a knowledge of all aspects is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

T3808
19.­81

“To illustrate, Subhūti, just as the element of nirvāṇa has room for infinite, countless beings beyond measure, so too, Subhūti, [F.204.b] the Great Vehicle has room for infinite, countless beings beyond measure. By the same token, Subhūti, just as space has room for infinite, countless beings beyond measure, so too, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

T3808
19.­82

“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either,’338 it is exactly so, Subhūti, it is exactly so! Subhūti, you cannot apprehend the Great Vehicle coming or going, and you cannot apprehend it remaining. And why? Because all dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.

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19.­83

“And why? Because the basic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The intrinsic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the intrinsic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The mark of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the mark of feeling, perception, volitional factors, and consciousness [F.205.a] does not come from anywhere, does not go anywhere, and does not remain anywhere.

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19.­84

“Similarly, Subhūti, it is because the basic nature of the eyes does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of the ears, nose, tongue, body, and thinking mind does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, Subhūti, the suchness, intrinsic nature, and mark of the eyes do not come from anywhere, do not go anywhere, and do not remain anywhere, and the suchness, intrinsic nature, and mark of the ears, nose, tongue, body, and thinking mind do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­85

“Subhūti, the basic nature, suchness, intrinsic nature, and mark of the earth element do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature, suchness, intrinsic nature, and mark of the water element, fire element, wind element, space element, and consciousness element do not come from anywhere, do not go anywhere, and do not remain anywhere.

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19.­86

“Subhūti, the basic nature of the dharma-constituent does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness, intrinsic nature, and mark of the dharma-constituent do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­87

“Subhūti, the basic nature of suchness does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of suchness, intrinsic nature of suchness, and mark of suchness do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­88

“Subhūti, [F.205.b] the basic nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the very limit of reality, intrinsic nature of the very limit of reality, and mark of the very limit of reality do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­89

“Subhūti, the basic nature of the inconceivable element does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the inconceivable element, intrinsic nature of the inconceivable element, and mark of the inconceivable element do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­90

“Subhūti, the basic nature of the perfection of giving does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the perfection of giving, intrinsic nature of the perfection of giving, and mark of the perfection of giving do not come from anywhere, do not go anywhere, and do not remain anywhere. The basic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom does not come from anywhere, does not go anywhere, and does not remain anywhere, and . . . the suchness of the perfection of wisdom, intrinsic nature of the perfection of wisdom, and mark of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­91

“Subhūti, the basic nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not remain anywhere. Subhūti, the suchness of the applications of mindfulness, intrinsic nature of [F.206.a] the applications of mindfulness, and mark of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, six clairvoyances, and eighteen distinct attributes of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, . . . the suchness of the eighteen distinct attributes of a buddha, intrinsic nature of the eighteen distinct attributes of a buddha, and mark of the eighteen distinct attributes of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­92

“Subhūti, the basic nature of awakening does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of awakening, intrinsic nature of awakening, and mark of awakening do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­93

“Subhūti, the basic nature of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of a buddha, intrinsic nature of a buddha, and mark of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­94

“Subhūti, the basic nature of the compounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the compounded, intrinsic nature of the compounded, and mark of the compounded do not come from anywhere, do not go anywhere, [F.206.b] and do not remain anywhere.

19.­95

“Subhūti, the basic nature of the uncompounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the uncompounded, intrinsic nature of the uncompounded, and mark of the uncompounded do not come from anywhere, do not go anywhere, and do not remain anywhere.

19.­96

“Therefore, Subhūti, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.

19.­97

“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. That is why “Great Vehicle” is said again and again,’339 it is exactly so, Subhūti, it is exactly so! You cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. Therefore ‘Great Vehicle’ is said again and again.

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19.­98

“And why? Because, Subhūti, the past time period is empty of the past time period, the future time period is also empty of the future time period, the present time period is also empty of the present time period, the equality of the three time periods is also empty of the equality of the three time periods, the Great Vehicle is also empty of the Great Vehicle, the bodhisattva is also empty of the bodhisattva, and, Subhūti, in emptiness there is no one, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten, or differentiation. Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.

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19.­99

“In this [F.207.a] Great Vehicle you cannot apprehend same or not the same, you cannot apprehend greed or free from greed, you cannot apprehend hate or free from hate, you cannot apprehend confusion or free from confusion, you cannot apprehend name or nameless, and similarly you cannot apprehend wholesome or unwholesome, you cannot apprehend with outflows or without outflows, you cannot apprehend basic immorality or not basic immorality, you cannot apprehend blemished or unblemished, you cannot apprehend the ordinary or the extraordinary, you cannot apprehend defilement or purification, and you cannot apprehend saṃsāra or nirvāṇa. In it you also cannot apprehend permanence or impermanence, you also cannot apprehend happiness or suffering, you also cannot apprehend self or no self, and you also cannot apprehend calm or not calm. You also cannot apprehend the desire realm or beyond the desire realm, you also cannot apprehend the form realm or beyond the form realm, and you cannot apprehend the formless realm or beyond the formless realm.

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19.­100

“And why? Subhūti, it is because you cannot apprehend its intrinsic nature. A past form, Subhūti, is empty of a past form, and similarly a past feeling . . . a past perception . . . past volitional factors . . . and a past consciousness is empty of a past consciousness. A future form, Subhūti, is empty of a future form, and similarly a future feeling . . . a future perception . . . future volitional factors . . . and a future consciousness is empty of a future consciousness. A present form, Subhūti, is empty of a present form, and similarly a present feeling . . . a present perception . . . present volitional factors . . . [F.207.b] and a present consciousness is empty of a present consciousness.

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19.­101

“And why? Because, Subhūti, you cannot apprehend a past form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past form in emptiness? You cannot apprehend a past feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past feeling, perception, volitional factors, or consciousness in emptiness?

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19.­102

“Similarly, you cannot apprehend a future form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future form in emptiness? You cannot apprehend a future feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future feeling, perception, volitional factors, or consciousness in emptiness?

19.­103

“Similarly, you cannot apprehend a present form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present form in emptiness? You cannot apprehend a present feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present feeling, perception, volitional factors, or consciousness in emptiness?

19.­104

“Subhūti, you cannot apprehend the perfection of giving at the prior limit; Subhūti, you cannot apprehend the perfection of giving [F.208.a] at the later limit, and, Subhūti, you cannot apprehend the perfection of giving in the present. Subhūti, you cannot apprehend the perfection of giving in the equality of the three periods of time, either. Subhūti, you cannot apprehend the past period of time in the equality, you cannot apprehend the future period of time in the equality, and you cannot apprehend the present period of time in the equality. Given that you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of giving in the equality?

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19.­105

“Subhūti, you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration at the prior limit, the later limit, or in the present; Subhūti, you cannot apprehend the perfection of wisdom at the prior limit, the later limit, or in the present, either. . . . You cannot apprehend the perfection of wisdom in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, and present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of wisdom in the equality?

19.­106

“Furthermore, Subhūti, you cannot apprehend the applications of mindfulness at the prior limit, the later limit, or in the middle;340 you cannot apprehend the applications of mindfulness in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, or present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present applications of mindfulness in the equality?

19.­107

“Similarly, Subhūti, you cannot apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, [F.208.b] path, ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha at the prior limit, the later limit, or in the middle. You cannot apprehend . . . up to the eighteen distinct attributes of a buddha in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past time period, you cannot apprehend the future time period, and you cannot apprehend the present time period in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend . . . up to the past, future, and present eighteen distinct attributes of a buddha in the equality?

19.­108

“Furthermore, Subhūti, you cannot apprehend an ordinary person at the prior limit, you cannot apprehend an ordinary person at the later limit, and you cannot apprehend an ordinary person in the present. You cannot apprehend an ordinary person in the equality of the three periods of time, either. And why? Subhūti, it is because a being cannot be found.

19.­109

“Furthermore, Subhūti, you cannot apprehend a śrāvaka at the prior limit, you cannot apprehend a pratyekabuddha or a bodhisattva at the prior limit, and you cannot apprehend a tathāgata at the prior limit. . . . You cannot apprehend a tathāgata at the later limit, and you cannot apprehend a tathāgata in the present. You cannot apprehend a tathāgata in the equality of the three periods of time, either. And why? Subhūti, it is because a tathāgata cannot be found.

19.­110

“Subhūti, bodhisattva great beings standing in the perfection of wisdom like that, training in the equality of the three periods of time like that, should complete the knowledge of all aspects.

19.­111

“This, Subhūti, is the Great Vehicle named equally of the three time periods of the bodhisattva great beings, standing in which bodhisattva great beings surpass [F.209.a] the world with its gods, humans, and asuras and go forth to the knowledge of all aspects.”341

19.­112

Then venerable Subhūti said to the Lord, “Excellent, Lord, it is excellent, this eloquent statement you have made, Lord, that it is the Great Vehicle named equally of the three time periods of the bodhisattva great beings. Lord, past bodhisattva great beings, having trained in this Great Vehicle, gained the knowledge of all aspects. Lord, future bodhisattva great beings will also train in this Great Vehicle and gain the knowledge of all aspects. And, Lord, infinite, countless bodhisattva great beings beyond measure, presently in infinite, countless world systems beyond measure in the ten directions, are training in this Great Vehicle and are gaining the knowledge of all aspects. Therefore, Lord, it is the Great Vehicle of the bodhisattva great beings, because it is the vehicle called equally of the three time periods.”

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19.­113

Venerable Subhūti having spoken thus, the Lord said to him, “Exactly so, Subhūti, exactly so. It is just as you say. Past, future, and present tathāgatas, worthy ones, perfectly complete buddhas also train in this Great Vehicle and gained, will gain, and are gaining the knowledge of all aspects.”

19.­114

This was the nineteenth chapter, “Surpassing,”342 of “The Perfection of Wisdom in Eighteen Thousand Lines.” [F.209.b] [B16]


20.

Chapter 20: Not Two

20.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, tasked343 with the perfection of wisdom by the tathāgata, worthy one, perfectly complete Buddha, this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

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20.­2

Venerable Subhūti then said to the Lord, “Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom.”

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20.­3

“No, you have not,” replied the Lord. “You are giving instruction in the Great Vehicle in harmony with the perfection of wisdom. And why? Because, Subhūti, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, or buddha dharmas‍—or any wholesome dharmas, whatever they are‍—they all come together and stream into the perfection of wisdom.”

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21.

Chapter 21: Subhūti

21.­1

Then venerable Śāriputra inquired of venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

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21.­2

“Venerable Śāriputra,” replied Subhūti, “in regard to what you asked‍—‘What is a bodhisattva?’‍—they are called bodhisattvas because awakening is itself their state of being.357 And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.

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22.

Chapter 22: Śatakratu

22.­1

And indeed all the Four Mahārājas stationed in the great billionfold world system together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue, as were the Śatakratus,373 heads of the gods, and the Suyāmas, Saṃtuṣitas, Nirmāṇaratis, Para­nirmita­vaśa­vartins, and Brahmapurohitas, up to the Brahmās together with many hundreds of thousands of one hundred million billion gods also assembled, and as many Brahmās, up to Śuddhāvāsa classes of gods stationed in the great billionfold world system together with hundreds of thousands of one hundred million billion gods, also were assembled. The light originating from the maturation of earlier karma coming from the bodies of those Cāturmahā­rājika gods, and the light originating from the maturation of earlier karma coming from the bodies of those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, and Brahmakāyika gods, up to the Śuddhāvāsa class of gods, does not approach the natural light of the Tathāgata even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred-thousand hundred-millionth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. In the presence of374 the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. [F.243.a] Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled. As an analogy, just as a fired iron statue in the presence of the golden Jambū River does not gleam, does not radiate, and does not shine, similarly, in the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled.

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23.

Chapter 23: Hard to Understand

23.­1

Then it occurred to those gods to think, “What would the elder Subhūti accept those listening to the Dharma to be like?”

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23.­2

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “Gods, I would accept those listening to the doctrine to be like illusory beings. I would accept those listening to the doctrine to be like magically created beings. They will not listen to, master, or directly realize anything at all.”

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24.

Chapter 24: Unlimited

24.­1

Then it occurred to Śatakratu, head of the gods, to think, “I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” And it occurred to all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think, “We will magically create flowers in [F.259.b] order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” Then Śatakratu, head of the gods, and all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.


25.

Chapter 25: Second Śatakratu

25.­1

The women and men and masses of seers, together with the gods‍—those with the Indras,397 those with the Brahmās, and those with the Prajāpatis as their leaders‍—cried out three times cries of delight in the Dharma that the elder Subhūti, through the might of the Tathāgata, through the sustaining power of the Tathāgata, had pointed out, taught, thrown light on, and illuminated: “Ah! How well it has been explained. Ah! How well this Dharma has been explained. Ah! How well the true dharmic nature of this Dharma has been explained.” And they said, “Lord, we shall treat those bodhisattva great beings who do not become separated from the perfection of wisdom, who do not apprehend any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, but still make known the presentation of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍—exactly like tathāgatas.”


26.

Chapter 26: Getting Hold

26.­1

Then Śatakratu, head of the gods, said to the Lord, “It is amazing, Lord, how these bodhisattva great beings who have taken up or borne in mind or read aloud or mastered or properly paid attention to this perfection of wisdom in this very life get hold of good qualities; how they bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield in order to attend on the lord buddhas; how, if they still want to revere, demonstrate reverence for, show honor to, and worship those lord buddhas on account of wholesome roots, those wholesome roots establish it accordingly; how they go into the presence of those lord buddhas and listen to the Dharma; how they never forget their Dharma right up until they fully awaken to unsurpassed, perfect, complete awakening; [F.275.b] how they take possession of a perfect family, perfect celebrity,399 a perfect life, a perfect retinue, perfect major marks, perfect radiance, perfect eyes, a perfect voice, perfect concentration, and perfect dhāraṇī; how they go from world system to world system where the lord buddhas have not appeared and with skillful means magically produce themselves in the shape a buddha assumes; how they speak in praise of the perfection of giving and speak in praise of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; how they speak in praise of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; how they speak in praise of the concentrations, speak in praise of the immeasurables and formless absorptions, speak in praise of the applications of mindfulness, and speak in praise of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; how they speak in praise of the ten powers, fearlessnesses, detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha; and how with skillful means they tame beings in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle‍—teaching them the Dharma.”

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27.

Chapter 27: Reliquary

27.­1

Then the Lord said to Śatakratu, head of the gods, “Kauśika, if some son of a good family or daughter of a good family takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, and if they go up to the front line of battle and have engaged in or are engaging in, or are traversing, or are sitting down or standing up in a battle that is underway, Kauśika, even if an arrow or a club or a stick or a stone or a sword is flung at that son of a good family or daughter of a good family who takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, it is impossible that those projectiles would land on their body; it is impossible that the attacks of others would interfere with their life. And why? Kauśika, it is because that son of a good family or daughter of a good family who has practiced the perfection of wisdom for a long time has vanquished their own greed arrows and greed swords; they have vanquished others’ greed arrows and greed swords; they have vanquished their own hatred arrows and confusion arrows and their hatred swords and confusion swords; they have vanquished others’ hatred arrows and confusion arrows and hatred swords and confusion swords; they have vanquished their own arrows of instances of views and swords of instances of views, and they have vanquished others’ arrows of instances of views and swords of instances of views; they have vanquished their own obsession [F.284.b] arrows and obsession swords, and they have vanquished others’ obsession arrows and obsession swords; and they have vanquished their own proclivity arrows and proclivity swords, and they have vanquished others’ proclivity arrows and proclivity swords. Kauśika, because of this one of many explanations, even if an arrow or a sword is flung at a son of a good family or daughter of a good family, it does not land on their body.


28.

Chapter 28: Declaration of the Good Qualities of the Thought of Awakening

28.­1

Śatakratu, head of the gods, having said this, the Lord then said to him, “Exactly so. Kauśika, exactly so. Those sons of a good family or daughters of a good family [F.294.a] who write out and make this perfection of wisdom into a book; take it up, bear it in mind, read it aloud, master it, and properly pay attention to it and on top of that respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, based on that, make a lot of merit, an immeasurable, countless, inconceivable, infinite, incomparable amount. And why? Kauśika, it is because the knowledge of all aspects of tathāgatas, worthy ones, perfectly complete buddhas issues forth from the perfection of wisdom. Kauśika, the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, the five eyes, the six clairvoyances, bringing beings to maturity, and the perfect purification of a buddhafield issue forth from the perfection of wisdom. Kauśika, all-knowledge, knowledge of path aspects, and knowledge of all aspects issue forth from the perfection of wisdom. Kauśika, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the perfection of wisdom, and unsurpassed, perfect, complete awakening issues forth from the perfection of wisdom too.


29.

Chapter 29: Different Tīrthika Religious Mendicants

29.­1

Then, many different tīrthika religious mendicants intent on criticizing, a hundred of them, specifically approached the Lord to level criticism.

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Then it occurred to Śatakratu, head of the gods, to think, “These many different tīrthika religious mendicants intent on criticizing the doctrine, a hundred of them, have specifically approached the Lord to level criticism. I will certainly recite as much of the perfection of wisdom as I have taken up in order that these different tīrthika religious mendicants will not get at all close to the Lord to hinder the teaching of the perfection of wisdom.”